Leviticus 11:25 — Word Study
WLCוְכָל־ הַנֹּשֵׂ֖א מִנִּבְלָתָ֑ם יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־ הָעָֽרֶב׃
BSAand whoeverkôl picks upnâsâʼ [lifts or bears] one of their carcassesnᵉbêlâh [dead bodies, corpses] must washkâbaç▸ [cleanse, purify] his clothesbeged [garments, robes] and he will be uncleanṭâmêʼ [defiled, contaminated] untilʻad [as far as, till] eveningʻereb [sunset, end of day]
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and every | Conjunction, noun common masculine singular absolute |
| הַנֹּשֵׂ֖א | [one who] carries | Particle, verb qal participle (active) masculine singular |
| מִנִּבְלָתָ֑ם | any of carcass their | Preposition, noun common feminine singular construct, suffix |
| יְכַבֵּ֥ס | he will wash | Verb, Piel, imperfect third person masculine singular |
| בְּגָדָ֖יו | garments his | Noun common masculine plural construct, suffix |
| וְטָמֵ֥א | and he will be unclean | Verb, Qal, sequential perfect third person masculine singular |
| עַד־ | until | Preposition |
| הָעָֽרֶב׃ | the evening | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and whoever picks up one of their carcasses must wash his clothes, and he will be unclean until evening. |
| KJV | And whosoever beareth ought of the carcase of them shall wash his clothes, and be unclean until the even. |
| ASV | and whosoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the even. |
| YLT | and anyone who is lifting up [aught] of their carcase doth wash his garments, and hath been unclean till the evening: — |
| WEB | Whoever carries any part of their carcass shall wash his clothes, and be unclean until the evening. |
| BBE | Whoever takes away the dead body of one of them is to have his clothing washed, and will be unclean till evening. |
Where they part company is in the details of the washing process and the implications of being unclean.
The sentence has a main clause followed by two subordinate clauses that detail the action and its consequences.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּבַס
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 11:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws of Clean and Unclean Animalsgenerated
Leviticus 11:25 is part of a larger section that details the laws regarding clean and unclean animals. These laws were given to the Israelites to maintain ceremonial purity, which was crucial for their worship and community life. The emphasis on washing and the state of being unclean reflects the importance of holiness in the Israelite community, as seen throughout the book of Leviticus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 11:28–40 | and anyone who picks up a carcass must wash his clothes, and he will be unclean until evening. They are unclean for you. |
| 2 | Leviticus 14:8 | The one being cleansed must wash his clothes, shave off all his hair, and bathe with water; then he will be ceremonially clean. Afterward, he may enter the camp, but he must remain outside his tent for seven days. |
| 3 | Leviticus 15:5–7 | Anyone who touches his bed must wash his clothes and bathe with water, and he will be unclean until evening. |
| 4 | Leviticus 16:28 | The one who burns them must wash his clothes and bathe himself with water, and afterward he may reenter the camp. |
| 5 | Exodus 19:10–14 | Then the LORD said to Moses, “Go to the people and consecrate them today and tomorrow. They must wash their clothes |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — נָשָׂא, na.Sa'generated
The Hebrew word נָשָׂא (na.Sa') means to lift or carry. It is often used in contexts where something is borne or held up, whether literally or figuratively. This participle form indicates an ongoing action, emphasizing the responsibility of the person who carries the carcass.
This word appears frequently in the Hebrew Bible, illustrating various actions of lifting or carrying burdens, including moral or ceremonial responsibilities. The parsing as a masculine singular participle indicates that it refers specifically to a person performing the action.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'whoever picks up one of their carcasses must wash his clothes, and he will be unclean until evening.' This wording is consistent across several translations, including the KJV and ASV.
Sentence Structuregenerated
The main verb is יְכַבֵּ֥ס (he will wash), which governs the actions described. The structure includes a subject ('whoever carries'), the object ('one of their carcasses'), and the consequence of the action (being unclean until evening).
The sentence follows a straightforward structure, with the subject performing an action that leads to a state of being, emphasizing the cause-and-effect relationship between handling a carcass and the resulting ceremonial impurity.
Septuagint Backgroundgenerated
The Septuagint translates נָשָׂא as αἴρων (airō), which also means 'to lift' or 'to take up.' This choice reflects a direct correlation to the Hebrew meaning, maintaining the focus on the act of carrying.
The translation choice indicates a consistent understanding of the action involved, without significant interpretive shifts.
In plain words — the whole versegenerated
Leviticus 11:25 instructs that anyone who picks up a carcass must wash their clothes and will be unclean until evening. This reflects the laws regarding cleanliness and the importance of maintaining purity in the community.
Frequently Asked Questionsgenerated
Being unclean until evening means that a person is considered ceremonially impure and must refrain from certain activities until they have washed and the evening has arrived.
Washing clothes is a ritual act that restores cleanliness and allows a person to return to a state of purity required for participation in community and worship.
These laws highlight the importance of purity in the Israelite community, emphasizing that contact with dead bodies can lead to ceremonial impurity.
While the specific laws may not apply directly, the underlying principles of cleanliness, holiness, and community standards can still resonate with modern readers.
Reflection Questionsgenerated
- What are some ways I can maintain purity in my own life?
- How do I respond to situations that might make me feel 'unclean' or unworthy?
- In what ways can I support others in their journey towards cleanliness and purity?
- How can understanding these laws help me appreciate the importance of community standards?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Leviticus 11:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whosoever beareth [ought] of the carcass of them,.... That carries them from one place to another, out of the camp, city, village, or house or field where they may lie; and though this is done
Read John Gill on Leviticus 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut all other flying creeping things, which have four feet, shall be an abomination unto you. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhosoever beareth, or, taketh away, out of the place where haply it may lie, by which others may be either offended or polluted.
Read Matthew Poole on Leviticus 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 11:25 And whosoever beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even.Ver. 25. Beareth aught, &c.] In his clothes, though he do not touch them with his flesh. Shall wash his clothes.] This was a type of the defiling property of sin: as also of our cleansing by repentance, and faith in Christ’ s blood.
Read John Trapp on Leviticus 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) And whosoever beareth.—But he who removed the carcase out of the camp or city, or from one place to another, not only contracted defilement for the rest of the day, but had to wash the clothes which he had on, since the pollution by carrying is greater than that by touching. During the time of the second Temple, the administrators of the law declared that wherever the Law enjoins that a man should “wash his clothes” because of the legal defilement which he contracted, it included the command of bathing the body, and that it was only omitted here and in Leviticus 11:28; Leviticus 11:40 for the sake of brevity. The Samaritan text and some Hebrew manuscripts have actually the whole phrase…
Read Charles John Ellicott on Leviticus 11 →
CambridgeThe Cambridge Bible for Schools and Colleges24–28. Uncleanness caused by Dead Bodies (See introductory note on Leviticus 11:20-23.) Leviticus 11:24-25 are a general introduction. ‘And by these’ (Leviticus 11:24) refers to what follows, not to the ‘winged creeping things’ of Leviticus 11:23. (a) touching or bearing the carcase of (α) beasts specified in Leviticus 11:26-27 or (β) swarming things specified in Leviticus 11:29-30 caused uncleanness till the even; if they were carried, the clothes must also be washed. (b) further cases of defilement were caused by a carcase, (α) a vessel (Leviticus 11:32-33), (β) food (Leviticus 11:34), (γ) ovens, etc. (Leviticus 11:35), (δ) water in a pit (Leviticus 11:36), (ε) seed (Leviticus 11:37-38).…
Read Cambridge on Leviticus 11 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
and whoever picks up one of their carcasses must wash his clothes, and he will be unclean until evening.
Whoever carries any part of their carcass shall wash his clothes, and be unclean until the evening.
and whoever picks up one of their carcasses must wash his clothes, and he will be unclean until evening.
and anyone who carries their carcass must wash his clothes and will be unclean until the evening.
Tyndale line
And whosoever beareth ought of the carcase of them shall wash his clothes, and be unclean until the even.
and whosoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the even.
And whosoever beareth aught of the carcase of them shall wash his clothes, and be unclean until the even.
And whoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the evening.
Whosoeuer also beareth of their carkeis, shall wash his clothes, and be vncleane vntil euen.
Strictly literal
And whoever carrieth [ought] of their carcase shall wash his garments, and be unclean until the even.
and anyone who is lifting up [aught] of their carcase doth wash his garments, and hath been unclean till the evening: —
and anyone who is lifting up of their carcass washes his garments, and has been unclean until the evening—
And whosoever beareth aught of their carcass shall wash his clothes, and be unclean until the evening.
Whoever picks up one of their carcasses must wash his clothes and remain unclean until evening.
From the Latin
And if it be necessary that he carry any of these things when they are dead, he shall wash his clothes, and shall be unclean until the sun set.
Simplified
and if you pick up one of their dead bodies you must wash your clothes, and you will be unclean until the evening.
Whoever takes away the dead body of one of them is to have his clothing washed, and will be unclean till evening.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns closely with the Septuagint, with all eight words matched. The Samaritan Pentateuch differs slightly, using רחץ (wash) and adding במים (in water), suggesting a different emphasis on the washing process.
וְכָל־ הַנֹּשֵׂ֖א מִנִּבְלָתָ֑ם יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־ הָעָֽרֶב׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וכל הנשׂא מנבלתם יכבס בגדיו ורחץ במים וטמא עד הערב
3 words differ from the Masoretic Text: רחץ (wash), ב (in), מים (water)
[וכל] [הנושא] [מנבלת׳ם] יכבס בגדי׳ו [ורחץ] [במים] [וטמא] [עד] [הערב]
2 words on the leather — 8 supplied entire by an editor.
[וכל] [הנשא] [מנבלת׳ם] [יכבס] [בגדי׳ו] [וטמא] [עד] [הערב]
nothing on the leather here — 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 11:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
נְבֵלָה (nevelah) refers to a carcass or corpse, applicable to both humans and animals. It can also denote carrion and, in a figurative sense, an idol. The word is derived from a root meaning 'to be flabby' and encompasses the idea of a dead body, whether it died naturally or otherwise.
נְבֵלָה n.f. carcass, corpse
base
H5038 נְבֵלָה carcass, corpse
5038 nbelah neb-ay-law'
from 5034; a flabby thing, i.e. a carcase or carrion (human
or bestial, often collectively); figuratively, an idol:--
(dead) body, (dead) carcase, dead of itself, which died,
(beast) that (which) dieth of itself.
see HEBREW for 05034
נְבֵלָה (ne.ve.lah) — carcass.
1) carcass, corpse
1a) of humans, idols, animals
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3mp
כָּבַס (kabac) means to wash, specifically by treading, and is associated with the work of a fuller. It can refer to both literal washing of garments or people and figurative uses. The entries note various forms, including participles and different verb stems, indicating actions like washing and being washed.
[כָּבַס] 51 vb. (tread), wash
Qal highway of fuller’s (= treader’s, washer’s) field
Pi.
wash garments (i.e. by treading)
wash person
Pu. be washed, of garment
Hothp. after the plague is washed out
base
H3526 כָּבַס (tread), wash
3526 kabac kaw-bas'
a primitive root; to trample; hence, to wash (properly, by
stamping with the feet), whether literal (including the
fulling process) or figurative:--fuller, wash(-ing).
כָּבַס (ka.vas) — Washer's.
This name means to wash (by treading)
כָּבַס (ka.vas) — to wash.
1) to wash (by treading), be washed, perform the work of a fuller
1a) (Qal) washer, fuller, treader (participle)
1b) (Piel) to wash (garments, person)
1c) (Pual) to be washed
1d) (Hothpael) to be washed out
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
